Simcha #8 - Minds Eye vs. Seeing w Physical Eye - One cannot be in two places at once - Ivdu 1938

good morning we're learning the mind of is hashem simcoe at the bottom of page four lines from the bottom and middle of the line the frida kahraba the author of this mimer that he said in 1938 he's currently discussing the different the different types of pleasure and all of this is a a continuation an elaboration to understand what simcha is because the as the mimer begins with the with the pasta can tell him if those hashem has served god with simcha to properly understand it better that ever looks at various aspects of man's character and personality and soul and right now he's discussing the difference between pleasure derived from seeing something versus pleasure to righteous understanding something and yesterday we learned that although when a person understands something he quotes the uh taught your pandov a man's wisdom illuminates one's face you could see on a person's face if he has that intellectual understanding that shines and illuminates him and he got it you know now and that's wonderful it's a wonderful pleasure that is noticeable on the face because one understood what the person is studying and then learning and reading nevertheless that ever says it's not as deep and pleasurable as one has from the actual seeing of something and he gave the example seeing a piece of art or seeing something and we discussed yesterday uh kind of off on a tangent but relevant uh the importance of what to see and what not to see as i've run pointed out so let's now continue the bottom of 118 uh when it comes to pleasure draw get caused by the person's eyesight one's entire essence not just their manifestation and reflection and and you know part of the person but the entire osmos the essence of the person nemo is drawn to that as discussed yesterday conversely it's not this way when it comes to intellectual delight now that eva has a kind of a rhetorical remark about an experience of mind that is equal to seeing something iraq so you have to remember these words seeing with it of wisdom a an experience that's called that i i have i have wisdom i have understanding and it's so deep it's as though i see it says that if that's the experience that one has when one studies shannikra riyas we call this the seeing of the mind's eye which we we know from our english vocabulary the mind's eye has a much more profound and deeper understanding of mind's eye it's not just understanding but it's as as though the mind's eye actually sees the object that's how clear it is to him says that ever if you experience that who compensate there you also experience what we call need bach from the word veiko attachment cleaving there you have the same profound experience as though you actually see something with your physical lie if you reach the level called riya the moment so that that's his rhetorical remark and his retort is i'll grant you that but that's only if you have this experience called seeing up within kohma and most people do not experience that it's not it's a very profound experience for gom his second he still argues you cannot compare it at the end of the day to seeing something with your actual eye so he's going back and forth he says first he says that i'll grant you that is like seeing something then he says but in an afterthought it's not the same okay this will be the advantage israel when mashiach will come speedily in our days or main i mean page 119 top of the page the verse says i to i will be seen in other words what will be the messianic experience of every jew that they'll actually see hashem that's what the verse says listen to the rebbe's argument why the seeing of the is not as great as the actual seeing with the eye because he says look it says about mashiach's time that i to i will see what does that imply that anything less than mercier's time you don't have the i2i experience why because the the mind's eye of riyadh is still not the actual physical eye of seeing something that's what he says look inside to those people that have that experience now what would be the their advantage that they will have when the shirt comes that they'll actually have seeing god with their eye not with their mind's eye with their physical life acosta as it says the verse the negligence the glory of god will be revealed vero kobasa yakdov all flesh together will see kipi hashem deeba that is the mouth of hashem that speaks and creates the world what we see from this the iniquity that the pleasure that's associated with seeing something with your physical eye who i make nifla it's a wondrous pleasure to say where there is no similarity in anything else that has this same delight and pleasure even in the greatest intellect the greatest feeling so what all this points to is avraham the superiority of pleasure of eineg over seijo and over middles intellect and emotions so we talk about an emotional experience that is arguing here based on the various present presentations that he put forth that when you're in one mode when you're in the light and pleasure mode it supersedes even a feeling mode why because a feeling mode is limited to an organ the heart and the feelings of the heart to express that feeling imeg doesn't have a a certain place where it's limited to and by pleasure can be experienced from your pinky on a piano you it's an ex and you and you play a beautiful song that's a beautiful and it brings you delight so the pleasure experience is from that place and then we have pleasure from the swimmer and pleasure from the eater and the pleasure from the from all kinds of aspects of life in other words i neg pleasure is not contained by one particular place whereas sim whereas um feelings are contained your innocent by the heart you don't feel you don't feel in your head and you don't feel in your toes and legs of course you feel because the brain signals to the to the toe but the the heart the heart stimulates the feeling and from there it it it touches the brain and from the brain it goes to other parts whereas in pleasure it does it doesn't go through any channels the pleasure experience is throughout the entire body when you're in the mode of pleasure and that's why the rebbe says here mash is what greater thing is there you need an intellect to understand something understand that well the genius mind and you're telling me that that is not comparable to pleasure why the reason is because it's still contained and generated by the mind and the mind has its place in other words the same genius and you see this people are very bright put them into a situation where it's not an intellectual arena they are bored uninterested and they're nothing and and this happens sometime people who are matsuya the word mitsuhar means they are defined by a certain condition they could be the biggest of the big the greatest of the great the holiest of the holy but you take them and put them into another arena another dimension they're mom-ish bored uninterested underdeveloped and like children einstein we mentioned yesterday right or anyone else put them into an arena where intellect wasn't the subject matter you wouldn't be interested in sitting next to them and talking to them because they have nothing to say because they're so boring put them into an arena of intellect they're the biggest genius and the most exciting and everyone's clinging to hear a word from them the same is true with feelings someone who has strong feelings and emotions in a certain area put them into an area of intellect they're a disaster they don't relate to that cold intellect they only relate to warmth to feelings to emotions whereas the power the the idea of ionic pleasure it's not generated by and hence not limited by the arena which it's in the domain that it's in but when one is in the mode of pleasure it when and if we're in that mode it it it will be experienced anywhere and anytime and like that ever said earlier that pleasure that one has from looking at a painting and walks away from it and goes home and has supper with his family and might still be in that picture because the picture swallowed him although he's sitting now and eating it's like he's eating his he's taking the thing that the spoon with soup and he goes and the spoon drops if what happened he's not there so he for a moment picked up the spoon but right away he kicked back right back into where he was before which is not eating soup but it's steering at this picture and being mesmerized mesmerized by the picture and that ever said earlier another point he said in the kuda that years later one one can through the curling and this is that's why memory remembering is so important it's not just a thing of the past as people think what's the big deal about remembering the past i always say this because i live in the world of memory i write about memories the world of memory is a present world and a future world if you access memory properly in other words as it says here that if you remember and bring to mind the pleasure that you had years before in whatever you did and experienced and now you bring it to my now presently you will go into the mode of pleasure now and that mode of pleasure will drive you so it's no longer an antiquated experience but rather a very flowing fluid experience and this is the gift of earning of pleasure we haven't really discussed this i believe in our urine before so this is something that we are really tackling and getting into from different angles more and more in this urim in these lectures in these classes because it's a very important to identify where your pleasure is at okay i i said this many years ago but i repeat the story when my son was 13 or 14 i forget how old um and we needed uh some help he needed some help so i found him um uh a square clustered here a very fine gentleman as a tutor and i knew him from the school i would have been in that steeple throughout the week and he would give me a ride sometimes and i saw him as a very very fine gentleman and a very learned gentleman and i felt that he could have a rapport with my son and he did and barak hashem it was very much like it was successful but that's not what i'm getting at is the following so one day i remember i turned to him he was he was the driver and was driving me someone dropping me off and i said to him you love to learn it's amazing to see that so he turned to me says i love to learn i learn because that's what i need to do i love to learn you know what it means to love to learn to love to learn means you can't sleep at night on your bed for too many hours because you're not learning so you're not at peace so your sleep is not restful or the story that i've told you of rabbi hirshbroom the chief rabbi of montreal who was a student in by ramirez shapiro who celebrated his yard site several weeks ago we're on tish above after everyone left the show and went home dashing home to eat he's he's sitting there and learning gemara and his wife comes in and says pinterest kimmeheim pinch has come home he picks his head up from the gemara and he sees his wife and he has respect and he says soon an entire day 24 hours just hinging it you're hungry you're starving and his answer was i heard this from his son so if it's it's original so he said to his wife atug a day that you do not get to learn your gemara quota which he had every day probably many pages that he he knew entire shots by heart and he went over it constantly so he says you know until midday you're not supposed to learn things that make you happy so he would on tish above he wasn't able to learn the morning furim in the gemara that he had so he had to catch up so it took him longer so he said to his wife a day in which one did not learn their uh their quota of gemura one doesn't have a right to eat until they finish that and i and i will go just one step further that the pleasure as it pertains to our text over here an idea the pleasure that he had from learning tomorrow was greater than he had from eating so his wife comes into the room and she says you're hungry you're starving the truth is he wasn't hungry and he wasn't starving you know why because he ate what did he eat the gemara that's someone who's in love with the gemara so this tutor said to me i love learning i learn because that's what i need to do so i do it and then he said to me i remember he said to me and look at all these people on the show because they're all into learning and kylo and all this stuff and everything he says you think that they love learning i'm telling you they don't either love learning they learn loving to learn to love love to learn is a whole different experience that's love now imagine pleasure not just love to learn but to experience delight and pleasure i don't know if you've ever seen someone who has pleasure from learning i saw one time in my life that i could tell you with this rabbi hirshbrook i'm not talking about the rebel with you know with his approach i'm talking about simply learning text this rabbi hershbrook once in the 70s you only mentioned the 70s we were in parksville new york up in the catskills at camp ghania's row that was the flat the flagship uh camp for chabad it started in the mid 50s and all the garden izzies and garden just israel camps are all a byproduct of that overnight camp that ever came to that camp three times to visit anyway so for the for a blade beginners in the rebbe's father's yard site which is during the summer of they would make a yakikawa two three days you know thursday through sunday rabbanim would come and there would be talks and fabregans and and urine and lectures and gamora and kassidis and everything so rabbi hirschman was there one year when i was a a teenager and he got up to speak i i i never i never in my life saw such a thing never before and so far never again the man started to shake like like like like a like a when a wind blows a a a branch a tree he started to shake and his mouth started to just rush and his face was changing starting to become red as he was talking tomorrow was a sight to be seen that i never saw it's like i remember that and like a man is becoming physically drenched in sweat i'm sure he was sweating and physically like dancing on the podium talking tomorrow and and and as he was talking he was talking quicker and and and the body was moving quicker it was like uh it was like out of a movie la havedo it was out of a movie something that was and believe me we saw great people we knew great people but this level of pleasure was a for me a once-in-a-lifetime experience so although i can't say i had it but i believe i saw someone who had it when they learned so when this tutor says to me look up look around here do you think they really really you think learning is in their bloodstream no they do it with because they have to and that's fine they they're you know and halawa we should all learn that way so i i'm sharing these ideas to emphasize the importance of the imac experience the pleasure experience and it's not until you feel that pleasure and mind you it doesn't mean you you need to have that 24 7. if you have it for five minutes every week or every month you're a lucky person you know by nick so this is what that ever explained until now any questions okay page 119 next paragraph you the words here hillary are very precise it is known that the essential pleasure that we're discussing where is it experienced when you touch the essence within the mind and the essence within the in inner heart the tiny virus in pleasure and will immediately from shepherd nephesh although we say they are from the encompassing faculties of the soul the angela him caleb like i said earlier they don't have specific abodes vessels protein bagof in the body come on in comparison to la coco to the inner faculties of middles of emotions with saccharine intellect the mokkemishkinaseho the specific abode of intellect is in the brain michigan hamidah is by left and the particular abode of the emotions are in the heart so what's his rhetorical question if that's the case what's so gevaldine what's so special about pleasure and will says the rebel something else that they have over the faculties the inner faculties and that is that they have an achieve for the word okays to grab onto his root his castros from the word kesher are not they're bound and knotted in a most tangible way with the body in other words although it's very interesting although you cannot limit them to one abode in the body nevertheless the result of pleasure and the result of will touches and impacts the body much deeper than the faculties of the brain and the heart we the fact is that the essence of the soul which we discussed yesterday write the essence although it's not in the gulf it it's it binds itself to the goof in a way that we wake up and we're alive the fact that we are alive transcends the brain transcends the heart transcends pleasure and will it's called eczema highest the essence of life right when the person is sinking and drowning and struggling for air survival it goes beyond anything else will is not important pleasure is not important intellect's not important emotions are important there's one thing that's important important high life what type of life will deal later so baharia the nephesh efc of one soul when one soul sees something it is impossible for that itself in an inner way invest itself in two bodies no this soul if it's investing itself my investment is into this person and the other souls to that person you can't have one soul investing itself in two that's why we talk about hilo the the sarah gilgulen the concept of reincarnation and the pain that the soul experiences and we say at times the soul has an experience which goes into someone else's body that's not the essence of the soul that's a manifestation a reflection a part of the soul because the essence of the soul is is limited to one soul and one soul only so so um in there is an idea in the kabbalah of ibr nisha of a soul that sort of enters and becomes part of of a person at some point either for the need of that soul or or the need of the person needs it some assistance at a specific time is there also ever a concept of like like you see in in historical literature of like uh possession that like uh a soul that sort of takes over um and tries to dominate uh certainly certainly could be understood to correlate with certain mental illnesses today but like a hostile a hostile uh take over so to speak a hostile takeover yeah yes the answer is that's called possession that's called the book right so the whole idea of the book which is brought in the kabbalah and as i've told you i believe i met a woman in dimona who embarrassed eva but before she moved she lived in dimona she was possessed by a debuque happens to be her former husband who died and um was trying to overwhelm her and take over her body to the point where it drove her crazy um there is that concept however however all of that is it's not the essence of the soul there's a part of the soul hillel that needs tickle that part can either be pregnanted can be deep over take take over different aspects of uh soul migration when we talk about soul migration we're talking about the order of donna sharma not the exam on the shaman the examiner is relegated to per person okay let's see the the proof that he brings from zayar here this is a very interesting story i don't think we ever had it before in a minute la liga once elio elijah the prophet did not come to the idre to the chamber where shimabai was teaching he didn't come to the session he missed the class like some of our chevron are here today and then he came the next day master the one you will be the one to herald in the coming of meshiach why weren't you at class you think you think gonna rabbi dolphin asks you why you're not in class that's me is asking hello i love it could you imagine what's good i know you're the rush bee but ellie yo navi the one who the the jerusalem syndromes people think that they are in low lyo blowing the chauffeur as is known to jerusalem syndrome hey shivu he they he answered hashem sent me i had to go and save this elder sage called rav and he was in deep trouble so i was summoned suddenly i have to go like moisture sent me a whatsapp he has a levia he can't be here today he has to go and so i don't know what the story what happened there whatever but i don't know if it says it he was summoned and that well now wait a second elio tells rush b i had to go there not as a bystander not as a participant i had to get dressed up into a goof into a body in other words i had to come not as an angel and not as a celestial being i had to come like a real man dressed up and simultaneously to participate in the sheer in the idra with the hebrew kadisha with the holy community in the chamber i have to be there's a body right imagine leo was sitting with rush b and his son and belize and everyone else and he's not there but it's some kind of ghost grace says hey guys there's someone sitting at the end of the table you don't see him but it's elegant no sorry he is either here real or not don't tell me you see him i don't see him i don't smell him i don't feel them so yo says for my participation in the sheer together with rush be i had to come also dressed and invested in a goof let's continue [Music] so his retort is and one soul he actually slavished cannot simultaneously simultaneously hillel in two bodies that's the end of a story in the zayara kudish fascinating story but the story points to what the rabbit says next hade the gum at some anesh that even the essence of a one soul makushir bhagav is makusha is bound and knotted and tied to the body so therefore true that the the the essence yoni of a soul of our soul is not in the body but it's delegated to the body meaning to say that you can't have one essence for two bodies each body has its own essence we'll stop here and we'll continue tomorrow but this i think is a fascinating new insight that i don't believe we learned we learned before and and it's also fascinating just for a moment to to think about in the in the larger picture you can't be and live a life that has two identities at the end of the day like i said you could do different things that's true but what is your essence as one and it's up to us to decide what that is it's a fascinating thought because we ask ourselves we ask ourselves we should where am i who am i what right not what do i do i'm a musician i'm a doctor i'm a rabbi i'm this and that that's what you do but who are you and more and more importantly where are you wait one second unison where are you that is a such an important recipe for happiness avraham wrote to me about happiness you talk about happiness happiness comes simcha comes when you know who you are then you're you're sure of yourself and and no one you know you can't you won't be fathomed by the what because of the who so yeah there are many curveballs and issues that come up though that's all about the what what do i do how do i react etc who i am remains the same and if i'm in the right place as far as who i am you'll you you'll not only survive every situation you'll thrive in every situation yes you're innocent all right where where person's willing that's where he is correct so therefore you want to you don't want to be desirable you want to be in one face at one time okay but and it and yes it's not just you don't want to you can't you can't if you're really talking about the the self the who just like that was that's a leo's point to rush b sorry rush b i can't be in two places at the same time because i can't be into yeah if you look at me as what i'm doing i can maybe do two things at once but as far as who i am and if you want the real me and all of me to be in two places no that can't be okay think about it i think it's an important thought have a great day everyone shalom see everyone tomorrow